Biography of Bapak O'ong Maryono He was born on July 28, 1953 in ...

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Jurus tapak: tapak mendatar, tebangan, tebasan, gibas, cucut, memetik buah, dua jari, menyembah Syiwa, bendungan, jepitan kepiting, teratai mengembang, teratai tertutup. Through this standardization process Bakti Negara can easily expand in society within the typical Balinese system <strong>of</strong> banjar(hamlet/neighbourhood): "The Banjar is closely involved in most aspects <strong>of</strong> a person's life, virtually from the time <strong>of</strong> birth until his spirit finally departs from this earth" (Kim Streatfield, Fertility Decline in a Traditional Society; The Case <strong>of</strong> Bali, 1986:17). In almost every banjar in Bali there is a Bakti Negara branch which is supported with contribution from the hamlet's funds. Because <strong>of</strong> this interconnection with the Banjar system, and his closeness to Hinduism and Balinese tradition, Bakti Negara is firmly rooted in Balinese society. The Balineses acknowledge pencak silat Bakti Negara as part as their local culture. This feeling <strong>of</strong> "communal property" has fostered the development <strong>of</strong> Bakti Negara. Bakti Negara atlets have <strong>of</strong>ten become national and international champions, among others I Wayan Mudra, I Wayan Wirawan, I Made Wahyuni, and Kadek Sudane. Bakti Negara nowadays is one <strong>of</strong> the richest perguruan in Indonesia, with its own padepokan (Padepokan Niyala Mandala Bakti Negara in the banjar Batu Makaem, Ubung Kajen, Denpasar) and temples, permanent financial resources from the Bakti Negara Foundation and through an extended network <strong>of</strong> Balinese aristocrats, and political support from the provincial government. Motto: "Hindu agamaku, Bakti Negara pencak silatku" ("Hinduism is my religion and Bakti Negara is my pencak silat") 6 | P a g e
Pencak Silat as Humanistic Discipline By <strong>O'ong</strong> <strong>Maryono</strong> Changes in the function <strong>of</strong> pencak silat came about in line with the gradual transformation <strong>of</strong> it surrounding society, and <strong>was</strong> initiated in the two key loci (locations) <strong>of</strong> silat study: the keraton (royal palace) and the mandala. As explained in the previous article, initially in the keraton the art <strong>of</strong> pen-cak silat self-defense <strong>was</strong> exclusively for members <strong>of</strong> the royal family to prepare themselves as defenders <strong>of</strong> the empire. However, with the changes in the role <strong>of</strong> the keraton due to the decline <strong>of</strong> the Maja-pahit Empire, pencak silat <strong>was</strong> enriched by a new concept which explicitly linked technical expertise in self-defense with humanistic growth in one comprehensive cosmology. Pencak silat could no longer be characterized as a vocation, or a mere skill, but focused instead on molding individual, human qualities. During this transition, the spiritual aspect that had always been implicit in pencak silat, came to the forefront and ultimately dominated the self-defense aspect. In the Javanese keraton for instance, the connection between pen-cak si-lat and the cosmological concept <strong>of</strong> manunggaling kawula Gusti (the unity <strong>of</strong> humanity and God) developed systematically. Spiritual study to acquire supernatural powers from objects, mantras, and even individual inner power <strong>was</strong> undertaken and developed, although the goal <strong>of</strong> this underwent a significant transformation. Although it <strong>was</strong> still utilized for practical purposes to enhance physical skills in battle, the spiritual aspect began to be emphasized as a means for humans to unite themselves with God. As a result, the appreciation Javanese felt towards the pesilat (pencak silat practitioner) also changed, as the consensus arose that not only should they have expertise in facing the enemy, but also a level-headedness and ability to actualize the principals <strong>of</strong> harmony and etiquette according to ancestral values. A pesilat moreover a master must safeguard, preserve and defend the basic cultural values <strong>of</strong> perseverance, patience, honesty, heroism, obedience and devotion, and provide a model to the population for what may and may not be done. Besides mastering its techniques and physical skills, a pesilat is also expected to develop one's inner self, a process which involves learning about strengthening one's soul, the faithfulness <strong>of</strong> one's heart and controlling one's emotions. Since this time, pencak silat started to be seen as a form <strong>of</strong> humanistic endeavor. It requires that any practitioner <strong>of</strong> pencak silat has a strong sense <strong>of</strong> humanity, honesty and goodness, and will not be led astray by feelings <strong>of</strong> self importance, but will, instead, be sensitive to the suffering <strong>of</strong> others, striving to alleviate it. This element <strong>of</strong> emotions' control is also symbolized in many <strong>of</strong> the movements. Thus, for instance, blocking with the hand in front <strong>of</strong> the face symbolizes the resisting <strong>of</strong> negative influences as seen by the eyes, heard by the ears or spoken by mouth. Certain hand movements in front <strong>of</strong> the chest signify that one is patient, calm and able to maintain one's sense <strong>of</strong> balance (or, in Javanese: tepa selira). Only when one has mastered all these elements, is able to apply them and put them into practice can a practitioner <strong>of</strong> pencak silat be called a true 'master'. Let me expand a little bit on this. According to our elders, training pencak silat is like opening a coconut. First, you must learn to open the skin, then proceed to open the coconut fiber, then 7 | P a g e
Page 1 and 2: Biography
Page 3 and 4: Only after connecting with the outs
Page 5: Seni Pencak Silat Bakti Negara By <
Page 9 and 10: to French historian, De-nys Lombard
Page 11 and 12: Pencak Silat as a Liberating Force
Page 13 and 14: The Institutionalization of
Page 15 and 16: altogether. Fortunately, this <stro
Page 17 and 18: PPSI was founded b
Page 19 and 20: Kuntao in Indonesia By O'on
Page 21 and 22: Pencak Silat as an Instrument <stro
Page 23 and 24: private plantations in Sumatra. On
Page 25 and 26: abandoned lahir passions and needs
Page 27 and 28: Pamur and Keraton Sumenep in Madura
Page 29 and 30: arrived late at home. She tried to

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